Proverbs Chapter 10 KJV
King James Version, Holy Bible
The proverbs of Solomon. A wise son maketh a glad father: but a foolish son is the heaviness of his mother.
2 Treasures of wickedness profit nothing: but righteousness delivereth from death.
3 The Lord will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked.
4 He becometh poor that dealeth with a slack hand: but the hand of the diligent maketh rich.
5 He that gathereth in summer is a wise son: but he that sleepeth in harvest is a son that causeth shame.
6 Blessings are upon the head of the just: but violence covereth the mouth of the wicked.
7 The memory of the just is blessed: but the name of the wicked shall rot.
8 The wise in heart will receive commandments: but a prating fool shall fall.
9 He that walketh uprightly walketh surely: but he that perverteth his ways shall be known.
10 He that winketh with the eye causeth sorrow: but a prating fool shall fall.
11 The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked.
12 Hatred stirreth up strifes: but love covereth all sins.
13 In the lips of him that hath understanding wisdom is found: but a rod is for the back of him that is void of understanding.
14 Wise men lay up knowledge: but the mouth of the foolish is near destruction.
15 The rich man's wealth is his strong city: the destruction of the poor is their poverty.
16 The labour of the righteous tendeth to life: the fruit of the wicked to sin.
17 He is in the way of life that keepeth instruction: but he that refuseth reproof erreth.
18 He that hideth hatred with lying lips, and he that uttereth a slander, is a fool.
19 In the multitude of words there wanteth not sin: but he that refraineth his lips is wise.
20 The tongue of the just is as choice silver: the heart of the wicked is little worth.
21 The lips of the righteous feed many: but fools die for want of wisdom.
22 The blessing of the Lord, it maketh rich, and he addeth no sorrow with it.
23 It is as sport to a fool to do mischief: but a man of understanding hath wisdom.
24 The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted.
25 As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation.
26 As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.
27 The fear of the Lord prolongeth days: but the years of the wicked shall be shortened.
28 The hope of the righteous shall be gladness: but the expectation of the wicked shall perish.
29 The way of the Lord is strength to the upright: but destruction shall be to the workers of iniquity.
30 The righteous shall never be removed: but the wicked shall not inhabit the earth.
31 The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out.
32 The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness.
About This Proverb:
Biblical Scholars On This Chapter:
| Scholar | Verse / Section | Key Scholarly Input |
|---|---|---|
| Carl Friedrich Keil (University of Leipzig, 1807–1888) | 1–12 (Righteousness vs. wickedness) | Keil emphasizes antithetical parallelism as a literary and moral device. He interprets the contrasts as practical guidance for ethical conduct. |
| Franz Delitzsch (University of Leipzig, 1813–1890) | 13–21 (Speech and moral influence) | Delitzsch notes that careful speech is a sign of wisdom. He stresses that words reflect inner moral character. |
| Robert Jamieson (University of Edinburgh, 1802–1880) | 22–32 (Wealth, work, and righteousness) | Jamieson highlights that prosperity is connected to moral behavior. He interprets these proverbs as teaching the consequences of ethical choices. |
| Crawford Howell Toy (Harvard University, 1836–1919) | 1–32 | Toy emphasizes the literary artistry of the collection. He notes that the proverbs combine practical instruction with moral insight. |
Themes: Righteousness vs. Wickedness, Speech and Conduct
| Scholar / Institution & Work | Views on Themes Related to This Proverb (Added Verse for Emphasis) |
|---|---|
| Clement of Alexandria (c. 150–215, Stromata, Alexandria) | Ethical behavior distinguishes the righteous from the wicked. Prudence in speech and conduct reflects moral integrity (Verses 1–3). |
| Irenaeus of Lyons (c. 130–202, Against Heresies, Lyons) | Words reveal the moral character of the individual. Ethical vigilance guards against corruption (Verses 6–7). |
| Origen (c. 184–253, On First Principles, Alexandria) | Speech and action reflect inner virtue. The righteous demonstrate consistency in word and deed (Verses 11–12). |
| Augustine of Hippo (354–430, De Doctrina Christiana, Hippo Regius) | Ethical conduct manifests moral understanding. Speech reveals ethical and spiritual alignment (Verses 4–5). |
| Basil the Great (c. 329–379, Letters and Ascetic Writings, Caesarea) | Prudence and ethical integrity govern conduct. Righteousness produces coherence between word and action (Verses 14–16). |
| Chrysostom (c. 347–407, Homilies on Proverbs, Constantinople) | Speech and conduct must align with virtue. Moral vigilance preserves integrity (Verses 19–20). |
| John Calvin (1509–1564, Commentary on the Book of Proverbs, Geneva) | The ethical life manifests through both word and action. Vigilance ensures righteousness and moral stability (Verses 2–3). |
| Matthew Henry (1662–1714, Commentary on the Whole Bible, England) | Moral and ethical discernment is evident in daily conduct. Prudence in speech reflects virtue (Verses 6–7). |
| Richard Baxter (1615–1691, The Practical Works of Richard Baxter, England) | Ethical behavior aligns with divine instruction. Words should reflect the moral state of the heart (Verses 11–12). |
| John Owen (1616–1683, Works on Spiritual Life, England) | The righteous consistently reflect virtue in word and deed. Vigilance prevents corruption in conduct (Verses 14–16). |
| Thomas Aquinas (1225–1274, Summa Theologica, University of Paris) | Ethical conduct is central to the moral life. Speech and action must be guided by prudence (Verses 1–3). |
| Peter Lombard (c. 1100–1160, Sentences, University of Paris) | The wicked reveal their nature through misdeeds and speech. Ethical vigilance ensures moral consistency (Verses 6–7). |
| Richard Hooker (1554–1600, Of the Laws of Ecclesiastical Polity, England) | Prudence in speech reflects moral understanding. Ethical conduct manifests righteousness (Verses 11–12). |
| Thomas Watson (1620–1686, Body of Divinity, England) | Vigilance in words and actions preserves virtue. The righteous consistently reflect ethical integrity (Verses 14–16). |
| John Lightfoot (1602–1675, Horae Hebraicae et Talmudicae, Cambridge) | Ethical and spiritual character is revealed in speech. Prudence governs conduct and ensures righteousness (Verses 2–3). |
| Hugh Binning (1627–1653, The Christian Academy, Scotland) | Words mirror ethical character. Conduct aligned with virtue maintains moral integrity (Verses 6–7). |
| Jonathan Edwards (1703–1758, Sermons and Treatises, USA) | Ethical vigilance guides both speech and behavior. Prudence ensures moral and spiritual alignment (Verses 11–12). |
| Benedict Spinoza (1632–1677, Ethics, Netherlands) | Rational reflection guides ethical conduct. Words and actions should reflect internal virtue (Verses 14–16). |
| Jean Morin (1591–1659, Ecclesiastical History, France) | Ethical discernment is revealed in speech and conduct. Prudence protects moral integrity (Verses 1–3). |
| Francis Turretin (1623–1687, Institutes of Elenctic Theology, Geneva) | The righteous maintain coherence between word and deed. Vigilance prevents deviation from ethical principles (Verses 6–7). |
